History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 1305

116 The Višisțā-dvaita School
CH. prose on the bhāsya of Rāmānuja, and the first four sūtras intended to refute the criticisms made by his opponents. The Naya-dyumani-samgraha is a much smaller work than the Naya-dyu-mani, which is often referred to by the author for details. It makes constant reference to objections against Rāmānuja without mentioning the name of the critic. In the Naya-dyu-maņi the author has made detailed discussions which are summarized by him in this work. Thus Śrīnivāsa wrote three works Vaya-dyu-mani, Naya-dyu-mani-samgraha, and Naya-dyu-mani-dipikā. In his Siddhānta-cintāmaņi Śrīnivāsa tries mainly to uphold the theory that Brahman is the only cause of all creation, animate and inanimate. In this work he tries to refute at every point the theory of Brahma-causality, as held by Sankara.
Again, Desikācārya wrote a commentary on the Śrī-bhāsya, called Prayoga-ratna-mālā. Nārāyaṇamuni wrote his Bhāxapradīpikā, and Puruşottama his Subodhini also as commentaries on the Sri-bhāsya. These writers probably lived some time about the seventeenth century. Vīra-rāghava-dāsa also criticized the Sri-bhāşya in the Tāt parya-dipikā. His name has already been mentioned in connection with his study, Rat.la-sūrini, on Våtsva Varada's Tattva-sūru. Srinivāsa Tātācārya wrote his Laghu-prakāśikā, Srivatsārka Srinivasa his Śrī-bhāsya-sūrārtha-samgraha, and Sathakopa hia Brahma-sūtrārtha-sumgraha as commentaries on the Sri-bhāșya. These writers seem to have flourished late in the sixteenth century. Śrīvatsārka Śrīnivāsa's work was further summarized by Rangăcārya in his Śrīvatsa-siddhānta-sara. Appaya-dikṣita, of the middle of the seventeenth century, wrote a commentary on the Brahmasūtras, called Naya-mukha-mālikā, closely following the ideas of
ānujaa. Ranga Rāmānuia also wrote a commentary, called
bhāşya-rņavam atatirņo zistirnam pad aradum Vava-dyumaņuu samkşipya tat paroktir riksipya kurumi toşanum tiduşām.
Vaya-dyu-mani-samgraha, MS. The general method of treatment followed in the book is to indulge in long discussions in refutation of the views of opponents and to formulate, as conclusion, the positive contentions of the l'isista-draita theory on the special points of interest. Thus at the end of a long discussion on the Brahma-sūtra, l. 1.2, he says: ruddhäntas tu na junmü'dinām visesanatte rises ya-bheda-prasangaḥ, aviruddhuriseşaņunum ásraya-bhedakattat nu cairam risesanatti-Tacchcdena na zyrtartakatta-bhargah tad-un-äśrayu-jitādi- 'yuxurtu kutrenuir tad-asiddheh. (Nayady'u-mani, MS. p. 126.)
Lakşmaņārya-hrdayā'nısāriņi likhyate Naya-mālikā.
Naya-mukhu-müliku, printed in Kumbakonam, 1915, p. 3.